MarginaliaA rule of Logike for confirmation of the argument. A tertio adiacente ad secundum adiacens eum verbi substantiui pura copula

Marginalia3AS the breade of the Lordes table is Christes naturall bodye, so is it his misticall bodye.

But it is not Christes misticall body by trāsubstantiation.

Ergo it is not his naturall body by transubstantiation.

The seconde part of my argument is playne and the first is proued thus: As Christe who is the verity, spake of the bread, this is my bodye whiche shalbe betrayed for you, speakyng there of his naturall body: euen so Paule moued with the same spirit of truthe, sayd: Marginaliai. Corin. x.we, though we be many, yet are al one bread and one body, which be partakers of one bread.

Marginalia4WE may no more beleue bread to be transubstanciate into the body of Christ then þ^e wine into his bloude.

But the wyne is not transubstātiate into his bloud, neither is that bread therfore transubstātiate into his body. The first part of this argument is manifest, and the second part is proued out of the authoritie of Goddes word in MarginaliaMat. xxvi. Mar. xiiii. Mat. and Marke. I will not drinke of the fruite of the vine. &c. Now the furit of þ^e vine was wine, which Christ drank and gaue to his disciples to drinke. With this sentence agreeth plainely the place of Chrisostome on the. xx chapter of Mat. As Cyprian doth also, affirming that ther is no bloud, if wine be not in the cup.

Marginalia5THe words of Christ, spoken vpon the cup in Luke & Paule, be of as great effecte as those which are spoken vpon the bread.

But the wordes spoken vppon the cup haue not vertue to transubstantiate.

Ergo it foloweth that the wordes spoken vpon the bread haue no suche vertue. The second parte of the argument is proued, because they should then transubstanciate the cuppe, or that which is in the cup into the new testament: but neither of these thinges can be done, and verye absurde it is to confesse the same.

Marginalia6THat sense or meanyng of the holy scripture, (I speake now of the sacramentes) is specially to be receiued, whiche the circumstances of the scripture,  

Commentary     Close

The first part of the syllogism which forms Ridley's sixth argument supporting his second proposition was rewritten in the 1570 edition to avoid repetition and circumlocution (cf. Rerum, p. 666 and 1563, p. 961 with 1570, p. 1610; 1576, p. 1373; 1583, p. 1444).

But in the wordes of the Lordes supper, the circumstances of the scripture, the Analogye of the sacramentes, and the sayinges of the fathers do most effectually and plainely proue a figuratiue speache in the woordes of the Lordes supper:

Ergo a figuratiue sense and meaning is specially to be receiued in these wordes, This is my body MarginaliaThe circūstaunces of scripture. The circumstāces of the scripture: do this in the remembraunce of me. As ofte as ye shall eate of this bread and drinke of this cup, ye shal shewe foorth the Lordes death. Lette a manne proue hymselfe, and so eate of this breade and drynke of this cuppe.

They came together to break bread, and they continued in breakyng of bred. The bred which we breake &c. For we beinge manye, are all one bread and one body.

MarginaliaThe Analogye of the sacramentsThe Analogye of the Sacramentes is necessarye: For yf the Sacramentes hadde not some similitude or lykenesse of the thynges, whereof they bee Sacramentes, they coulde in no wise bee Sacramentes. And thys similytude in the

Sacrament of the Lords supper, is taken thre maner of wayes. MarginaliaAnalogy or similitude in the sacrament, thre maner of wayes.The first consisteth in nouryshyng: as ye shall reade in Rabane, Cyprian, Augustyne, Irenee, and moste plainlye in Isodore oute of Bertram.

The seconde in the vnityng and ioyninge of manye into one, as Cyprian teacheth.

The thyrde is a similitude of vnlyke thinges. where lyke as bread is turned into oure bodye, so we, by the ryghte vse of this Sacrament are turned through faith into the bodye of Christe. MarginaliaThe sayings of the fathers, The sayinges of the fathers declare it to be a fyguratiue speache, as it appeareth in Origen, Tertullian, Chrysostome in opere imperfecto Augustine, Ambrose, Basile, Gregorye Naziazene, Hillarye, and moste plainly of all, in Bertram. Moreouer, the sayinges and places of al the fathers whose names I haue afore recited against the assertion of the fyrst proposition doe quyte ouerthrow transubstantiation But of all other moste euidently and plainely Irenee, Origen, Cyprian, Chrysostome to Cesarius the Monk, Augustine agaynst Adamantus, Gelasius, Cyrill, Epiphanius, Chrysostome agayne on the xx. of Math. Rabane, Damascene and Bertram.

Here ryght worshipful, maister Prolocutor, and ye the rest of the Commissioners, it maye please you to vnderstande, that I doe not leane to these thinges onely, whiche I haue wrytten in my former aunsweres and confirmations: but that I haue also for þ^e proofe of that I haue spoken whatsoeuer Bertram a man learned, of sounde and vpright iudgement, and euer counted a Catholyke for these seuen hundred yeares, vntyll this our age, hath written. His treatyse whosoeuer shall reade, and weygh, consideryng the tyme of the wryter, his learnyng, godlines of lyfe, the allegations of the auncient fathers, and his manifolde and moste grounded argumentes: I cannot doubtlesse but much maruel, if he haue anye feare of God at all howe he can with good conscience speak against him in this matter of the Sacrament. MarginaliaRidley first brought to the knowlege of the sacrament by Bertrā. This Bertram was the fyrste that pulled me by the eare, and that fyrste brought me from that common errour of the Romishe churche, and caused me to searche more diligently and exactly, both the scriptures and the writynges of the olde ecclesiasticall fathers in this matter. And this I protest before the face of God, who knoweth I lye not in the thinges I nowe speake.

In the Masse is the liuely sacrifice of the churche, propitiable and auaylable for the sinnes aswell of the quicke as of the dead.

I aunswere to this third proposition as I dyd to the fyrste. And moreouer I say, that beyng taken in suche sense as the wordes seme to importe it is not onely erroneous, but withall, so muche to the derogation and defacynge of the death and passion of Christ: that I iudge it may and ought moste worthely to bee counted wycked and blasphemous against the most precious bloude of our sauiour Christ.

COncernyng the Romish Masse, which is vsed at this day, or the liuely sacrifice therof, propitiatory & auailable for þ^e sines of the quick